The Five Nails (tib. gZer lNga) are the Northern Treasures (Byang gTer) accumulation praxis (Ngndro) which has to be practised before the Drubkor Nam Sum (tib. sGrub sKor rNam gSum), which consist of Drowa Kundrol (Gro Ba Kun Grol), the outer sadhana of Chenresig, who frees all beings (tib. Thugs rJe Chen Po Gro Ba Kun Grol), the inner sadhana of Rigdzin Dungdrub (tib. Rig Dzin gDung sGrub) and the secret sadhana of Thug Drub Dragpo Tsal (tib. Thugs sGrub Drag Po rTsal). The Five Nails are also the preparation for the Gongpa Zangthal cycle. Here we have a short commentary on the the accumulation praxis by Tulku Tsurlo, one of the greatest Tibetan scholars of the last century and main teacher of Chhimed Rigdzin Rinpoche and others also known as Tshulthrim Tsangpo.

.Tulku Tsurlo (Tulku Tshulthrim Zangpo) (1884-c.1957) Tsultrim Zangpo,
also known as Tulku Tsurlo, one of the greatest Tibetan scholars of the
last century, was an important student of Tertn Sogyal Lerab Lingpa, as
well as the author of his secret biography and a lineage-holder of his
terma teachings. He was also a student of the Third Dodrupchen Jikm
Tenp Nyima and of Amye Khenpo Damch zer of Dodrupchen Monastery.
Khenpo Damch said of him on one occasion, I am just a dog, but I have a
lion for a student. Although it was notoriously difficult to meet
Dodrup Jikm Tenp Nyima in his later years, Tsurlo was able to do so
because of his work as a scribe. He copied many texts for Dodrupchen
Rinpoches personal library and used the work as an opportunity to get
access to Rinpoche and to receive clarifications. Tsultrim Zangpos
father was Gonpo Wangyal and his mother was Shyiwam Tso, daughter of
Khordong Terchen Nuden Dorje. His main residence was at Shukjung (shugs
byung) monastery in the Do Valley, which is located about 15 to 20
miles from Dodrupchen Monastery and which belongs to the Northern
Treasures (Byang gTer) tradition. He also spent time at Khordong
monastery, which was under the care of his younger brother, Gyurme
Dorje. Tsultrim Zangpo was a monk who upheld the Vinaya, as well as an
accomplished tantric adept, and among his writings is a two-volume
commentary on Ngari Panchens Ascertainment of the Three Types of Vows
(sDom gSum rNam Nges), as well as several texts on Dzogchen, including
an instruction manual (Khrid Yig) for the Gongpa Zangthal, which has
been translated into English by Tulku Thondup, and a commentary on the
famous Prayer of Kuntuzangpo. His other writings include a commentary to
Padmasambhavas Garland of Views and many works related to the tantras
of the New Translation tradition. Those who saw him say that he looked
statuesque, seated in meditation posture, hardly ever moving, and with
an impressive white beard. He was the root teacher of Khordong Tertrul
Chhimed Rigdzin Rinpoche, popularly known as C.R. Lama (1922-2002), as
well as Tulku Gyenlo and Zhichen ntrul, who passed away recently in
Tibet.

Contents: Commentary On The Northern Treasures Accumulation Practice Known As the Five Nails From The Boundless Vision of Dzogchen

Introduction

5

Text: Ornaments to the Visions of the Knowledge-Holders Concerning the Boundless Vision of Universal Goodness

7

Homage

11

1 Beginning Virtues, the preparation part that teaches the framework of meditation

15

1.1 The special qualities of the vessel, the recipient of the teachings

65

1.2 Special features of the place where one should practice

1.3 Introduction to the crucial periods of time

1.4 Special qualities of the meditation companions

1.5 Special qualities of the substances, the necessary provisions for practice

1.6 Histories of the common and uncommon teachings that inspire one to receive the meditation instructions

1.7 Maturation empowerments that prepare the disciples for the uncommon instructions

1.8 Instructions that lead to liberation

1.8.1 The four teachings that turn the mind away (from samsara)

1.8.1.1 Difficulties of obtaining a human life with freedom and endowments

1.8.1.1.1 Defining the eight freedoms and the ten endowments

1.8.1.1.2 Pondering their significance

1.8.1.1.3 Contemplating the rarity of obtaining such a life

1.8.1.2 Importance of thinking about impermanence

1.8.1.2.1 First main point: the inevitability of death

1.8.1.2.2 Second main point: uncertainty of the time of death

1.8.1.2.3 Third main point: at the time of death nothing but Dharma can be of any benefit

1.8.1.3 Certainty of the effects of deeds (karma)

1.8.1.4 The result of non-virtuous deeds

1.8.1.4.1 Sufferings in the hell realm

1.8.1.4.2 Sufferings of hungry ghosts

1.8.1.4.3 Sufferings of animals

1.8.1.4.4 Sufferings of humans

1.8.1.4.5 Sufferings of demi-gods (asura)

1.8.1.4.6 Sufferings of gods (sura)

1.8.2 The five precious essential Nails which open the door of the profound path

1.8.2.1 Paying Homage

1.8.2.2 The main text

1.8.2.2.1 The person who is qualified to practice

1.8.2.2.2 The instruction that is to be practiced

1.8.2.2.2.1 First Nail: going for refuge and generating bodhicitta

1.8.2.2.2.1.1 Going for refuge

1.8.2.2.2.1.2 Generating bodhicitta

1.8.2.2.2.2 Second Nail: offering the mandala

1.8.2.2.2.3 Third Nail: purifying negative conditions by meditating on Vajrasattva and reciting his mantra